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The epic of old mali and mali
Origin of mali empire an the rise and fall history
Origin of mali empire an the rise and fall history
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The Kingdom of Mali was an African hub of wealth, trade and education for over 225 years. Mali is an Arab version of the Mandinka word that means, “Where the king dwells”, and was vitally important in spreading trade, education, religion and culture along the Niger River. The rise of Mali into an Empire occurred in the early 13th century, when Sundiata defeated his enemies and won control of the West African gold mines. In 1312 Mansa Musa became ruler of Mali. During his reign which was known as Mali’s, “Golden Age”, he introduced Islamic beliefs to many communities along the Niger and enhanced education after his historic pilgrimage to Mecca. Mali’s rise was attributed to the Trans-Saharan Trade routes leading to and from Western and Eastern Africa. These trade routes contributed to the rise and fall of powerful African Kingdoms for hundreds of years, but for 250 years, Mali was the crown jewel of Africa. STORIES AND TRADITIONS The fall of Ghana left a power vacuum that in 1050, the Almoravids, Muslims of North Africa tried to fill, but were ultimately taken over by the rising Kingdom of Mali. The man, who laid the foundations for the Mali Empire, was Sundiata, who belonged to the Keita Clan of the Malinke people in the Kingdom of Kangaba. Sundiata had 12 royal brothers who were heirs to the throne, but Sumanguru, the ruler of the neighboring state of Kaniaga, overran the Kingdom of Kangaba. Sumanguru had every one of Sundiata’s brothers murdered, but spared Sundiata due to his sickly appearance. This was a huge mistake by Sumanguru, as Sundiata would grow strong and eventually assemble an army that would challenge him and Kaniaga. In 1235, Sundiata would have his revenge, defeating Sumanguru at the Battle of Kir... ... middle of paper ... ...ifferent shapes and materials were used by ethnic groups to match their beliefs and culture. In the major cities of Timbuktu, Gao and Djenne, mosques built in the 13th century displayed the emergence of Islam through Musa and others. These were made from rice husks, earth and water and lasted for hundreds of years. CONCLUDING PARAGRAPH By the late 14th century, and early into the 15th century, disputes over territories and succession began to weaken Mali. In 1460, Gao, one of the great trading cities within the Kingdom of Mali, became the capital of the West African Kingdom of Songhai. For 200 years, the Kingdom of Mali was the center of wealth in North Africa, its governing style allowing for growth, peace and prosperity. Sundiata and Mansa Musa were rulers who were made great strides in society and education, but like all Empires, they rise and fall.
...ral and written methods. The important part is what can be learned from these sources. Though Americans might not be accustomed to hearing great details of their history recited to them as their only means of learning it, it certainly does not mean that other means produce false information. The griots of ancient Africa are sincere in their efforts to consistently pass down their countries' histories, and much of what they say should at least be taken into consideration, this includes the words of Mamadou Kouyate, the griot who tells of Sundiata and ancient Mali. The things learned from his wisdom, including how Sundiata came to power, are important not only to the people of Mali, but also to the world as Sundiata proved to be one of the greatest rulers of the ancient world (Niane 1-84).
Mali and Egypt are both ancient African civilizations. Besides both being ancient African civilizations they also have many other similarities. There are some differences as well between the two civilizations. Similarities and differences can be found in many aspects of the civilizations such as: geography, history, culture, and science and technology. The time period focused on in this essay of ancient Mali is around 1328 A.D., and the time period focused on of ancient Egypt is around 1300 B.C.
The fame over Islam strengthened Mali in a couple of different ways. With Islam as the official religion of Mali it influenced the idea of a community and brotherhood which was a unifying force for Mali. Also it helped create stronger relationships with trading partners and allies as well. The Islam people of Mali followed the lead of Mansa Musa and held academics and scholarly learning in the highest of regards. Many great works can be attributed to the people who learned and taught at Muslim centers of education. While Islam was the official religion of the nation there was religious tolerance. Mansa Musa was adamant that those who held different beliefs were acceptable. While Mansa Musa most certainly wanted to spread what he believed to be the true word of God to the people of his country he gave people the choice. Many have suggested that Mansa Musa allowing other religions actually helped spread the Islamic faith by letting people choose for themselves and truly believing the faith they were more inclined to spread the faith. The Islamic faith exploded in Mali and brought the nation closer together not only with itself but with many other Islamic
Historically, the major religions of Christianity, Islam, and Buddhism began to spread across Eurasia and Africa from the 5th century through trade routes and conquest. As these ideas and practices traveled to new and distance places, local populations adapted and transformed many of them in ways that reflected traditional beliefs and customs, also known as syncretism. The rise of rulers, such as Sundiata in Mali helps illustrate this process of partial adaptation, or syncretism, in order to get a boost of support from the subjects of the kingdom. The actions concerning syncretism, can be explanation of the rise of kings such as Sundiata. These examples can be seen through the texts “Sundiata: An Epic of Old Mali”, “Worlds together, Worlds Apart”, and “Account of a Journey to the West”.
Islam is presented in the Epic of Sundiata in a way that encourages listeners to embrace Islam over their indigenous belief systems. The epic accomplishes this by incorporating elements and practices of the indigenous beliefs into Islamic tradition; and by adapting certain Islamic mythology — such as the Jinn — to the existing West African culture. It also asserts the superior power and strength of those who derive their power from Allah and the Jinn, to those whose power is based in ancestral worship and fetishes. Through conflict, adaptation, and tolerance, the Epic of Sundiata presents an accessible version of Islam to the people of the Mali Empire; and promotes the acceptance of this new faith over the indigenous beliefs of the area.
The Boli, or altar, figure from the Bamana peoples of Mali is a unique piece of art not based on what an individual knows about the figure, but rather what it doesn’t. The Boli has a secretive quality that harness energy from the community and peoples reactions to the Boli can fluctuate based on their interpretations on the object. The Boli is made of materials ranging from human bodily fluid to sticks and string. The figure is generally made to resemble an animal, typically a hippopotamus or cow, but over time with sacrificial material covering the figure it can become somewhat unclear. The Bamana peoples have an obscure relationship with the Boli for many reasons that could sprout from the materials it is made from, its uses in the society, and its extremely secretive nature.
In both Cairo and Kairouan Mansa Musa purchased a multitude of Islamic texts and brought them back to Mali. In hopes to extend the Islamic religion to the rural citizens Mansa Musa built great universities in Walata, Gao and Timbuktu. Mansa Musa furthered his Islamic reform by building mosques with the help of Ishaq El Teudjin . Teudjin was an Islamic architect who had come back with Mansa Musa from his pilgrimage . Teugjin introduced a number of advanced building techniques and is responsible for building two very famous mosques : the Goa mosque and the still standing Djinqueerker in Timbuktu. Alongside the constructions and islamic reform Mansa Musa began solidifying ties in North Africa and Egypt, causing many heavily islamic populated countries to look at Mali. With all of the Islamic reforms many Islamic leaders took noticed increasing commerce , trade and scholars in Mali. It wasn’t only islamic countries that took notice of Mali. Spain, Italy and Germany all began to take notice of the growing Islamic Mali. For about two centuries after Mansa Mali’s pilgrimage cartographers from Spain, Italy and Germany traveled to Mali producing maps that depicted Mansa Mali and his pilgrimage,. Mansa Mali had succeeded in bringing global attention to Mali by turning it into the mecca of Islamic culture and
While in Mecca during his Hajj, Musa was able to hire the best architects and bring them back to Mali (232). In Mali, they were able to build great mosques for worship (232). These architects also built cultural public buildings (232). Under Musa, the arts and education thrived in Mali (232). With his wealth, Musa was able to hire professors from Egypt to teach in the learning center of Timbuktu (232). Even the best professors hired by Musa were impressed by the learning level of the scholars in Timbuktu (232). Some professors not only taught at Timbuktu, but also stayed as students (232). In these times, nothing was more valuable than books in the markets of Timbuktu (232). Overall, Musa’s leadership, excellent army, and his wealth were key to his empire strengthening and thriving under
Sundiata developed into a great leader of Mali through hardships, religion, and core/tributary/periphery relationships of states. The djeli who transmitted this information to the translators, is also a manifestation of an institution important in Sundiata’s epic, because without djelis these stories would be lost forever. Sundiata learned about the formation, running and maintenance of African states through interactions with the communities he was introduced to.
African society used bodies of water such as the Nile, the Red Sea, and many more to transport goods across the continent and generate profit. For example, the city of “Aksum reached its height between 325-360. Aksum’s location made it an important international trading center.” After analyzing the map of trade routes in Document 1, it is clear Aksum was strategically built to have ties to the Red Sea and the Gulf of Aden. These two bodies of water give the city the freedom to import and export goods. Additionally, this work of trade did not come without reward. Cities who succeeded in the business became overly wealthy and had surpluses of gold and other riches. A king, Mansa Mansa, who expanded the Mali kingdom to be twice the size of Ghana, was not afraid to show his wealth as he showered other cities in riches out of generosity. In Cairo, Egypt, “there was no person, officer of the court, or holder of any office of the Sultanate who did not receive a sum of gold from him.” This is just one of the many examples of wealth in african cities and empires. What is impressive is the fact that before European trade became an influence, African people had already created a successful and very profitable system of
Moroccan traveler, Ibn Battuta, is well-known for being one of the greatest travelers of his time. Battuta’s descriptive account of his travels to East and West Africa in the fourteenth century provides important insight into African Islamic life at that point in time. Although Battuta and the peoples in black Africa shared the same religion, he comes to realize that sharing a religion is not enough to completely relate to a different group of people. The story of Ibn Battuta in Black Africa illustrates the difficulties he faced in relating to these peoples due to the non-traditional role of women, different religious customs, and frequent misinterpretation of situations.
There was also a Kingdom called Mali that broke off from the Ghana Empire. At this time they had embraced the religion of Islam and had been under the great rule of Mansa Musa. This empire had the job of protecting the caravans or shipments carrying the goods, so that they can trade. They helped towards the function of trade so that both the importer and exporter gained something. In document 3 it explains how their wealth was great because of their trade. The document also talks about the fact that they had exhibited the characteristics of an advanced divination like sufficient food to feed its people, a strong army equipped with advanced weapons and income derived from taxes. Even though the Mali Empire had wealth there was very little corruption if there was with the ruler. He did not go mad with power but he was generous. In document four it states they there was no person who did not receive a sum of gold from him.
The Epic of Sundiata presents the Islamic faith in a way that encourages listeners to embrace it over their indigenous belief systems. The epic accomplishes this by incorporating elements and practices of the indigenous beliefs into Islamic tradition; and by adapting certain Islamic mythology — such as the Jinn — to the existing West African culture. It also asserts the superior power, morality, and strength of those who derive their power from Allah and the Jinn, to those who base their powers in ancestral worship and fetishes. Through conflict, adaptation, and tolerance, the Epic of Sundiata presents an accessible version of Islam to the people of the Mali Empire; and it promotes the acceptance of this new faith over the indigenous beliefs
The epic of Sundiata is told by the griot (storyteller and keeper of history) Djeli Mamadou Kouyaté. He begins with details of Sundiata's ancestors, as the force of history is important in the tale of the man whose victory will create the Mali Empire.(pg xxiv) "I teach kings the history of their ancestors, so that the lives of the ancients might serve them as an example, for the world is old, but the future springs from the past." Griot Djeli Mamadou Kouyaté, p. 1
Ibn Battuta’s 1331 journey to West Africa provides a contrast of two worlds: Battuta’s pre-modern Islamic culture conflicting with African societies’ interpretation of Muslim beliefs and tribal traditions. He is especially critical of the various roles of women he observes—thus, allowing us insight into his own judgments formed by his culture and society.